. . . a few words from der tateos I know, I know, we have just about finished making our Christmas returns when we find ourselves facing the season of Great Lent, this year beginning February 15 and ending on March 26. We can find no huge displays in department stores, there is no merchandise to sell, no jolly characters to symbolize the Lenten season, but rather church announcements about the concept of fasting and penance. Whether in our Church, the Roman Catholic Church, or Mainline Protestant Churches, the understanding of Great Lent and fasting has become almost perverted in its appreciation, objective, and meaning. As a young boy, Lent meant foods for supper without meat that had "weird" tastes and names; no dance music playing on the phonograph; the putting of some of my allowance into my Lenten offering box that I had to deliver to my Sunday School teacher just before Easter; giving up something I really liked; and, finding ways of how to beat the system. What I was given in my lunchbox and what we were to eat for supper was under the control of my mother, and what was put in front of us, we were expected to eat. Menus choices for the home had yet come to 46 Putnam Street. Also my .25 cents a week allowance was handed to me as two dimes and a nickel of which, while Ma was watching, one coin went into the box. Mrs. Abdalian knew her son better than anyone and usually was batting 2 for 2. Then there was time when I declared, genius that I was, that I would be giving up watermelon for Lent. I did this for a few years feeling quite smug about "beating the system." Now understand that during the 1950s the notion that one could even get a watermelon during February or March was unheard of. It didn’t happen. Then there was the year when all the family was together for one of my cousin's birthdays during March, lo and behold, my uncle brings out a watermelon that he brought from the produce market. Of course, my mouth was drooling for a piece, but Ma was watching and saying how too bad it was that I couldn't have a piece because I had given up watermelon for Lent. When people say that they are giving up chocolate cake or smoking or in between meal snacks to somehow please God, my mind goes to the watermelon and the childish behavior I had demonstrated as a kid. Our concept of Great Lent still leaves most people in the dark. Fasting still revolves around what foods we can or cannot eat, and that we are to maintain an abstinence from meat. Sadly it rarely means much more than that. The following article by Fr. George Mastrantonis, a priest of the Greek Orthodox Church brings us teachings that clearly explain the origins and purpose of fasting. It should be read by those who have any sense or desire of pursuing a spiritual course of atonement.

e-Tsayn e-Voice is a publication of

The Diocese of the Armenian Church (Eastern) Archbishop Khajag Barsamian, Primate Department of Mission Parishes Rev. Fr. Tateos R. Abdalian, Director www.armenianchurch.net Diocesan Office: 212.686.0710 Email: dertateos@armeniandiocese.org

FASTING DURING THE GREAT LENT Rev. George Mastrantonis

This 40-day period of Lent is a period of "abstinence" from foods, but primarily from personal iniquities.

Abstinence from foods (fasting) alone is a means of attaining virtue; it is not an end in itself. During the period of fasting one makes a special attempt to evaluate his calling as a Christian; to listen to the voice of the Gospel and heed its commandments; to accept the constant invitation to enter Christ's Kingdom. It is an open invitation to everyone willing to enter; who believes in Christ and repents his iniquities; who makes an "about face" directly to Christ. To accomplish this - Which is a year-round concern - the Christian Church, dating back many years, out of experience and according to the nature of man instituted certain days of prayer and fasting as steps in a ladder to help those who need guidance to reach this spiritual plateau. All of these steps must have genuine personal meaning to avoid becoming merely a habit and routine. Fasting encompasses the entire pious life of the Christian, as Christ proclaimed, that symbolizes a deep acceptance of His admonition to "repent". This can be achieved not so much in terms of time, but in deeds in love of God and one's fellow man.

During the period of the Great Lent the awakening of the spirit of man comes about through inspiration from the Head of the Church, Jesus Christ. It is a time of self-examination and preparation, and of taking an inventory of one's inner life. He and Christ know his exact condition. At this time one sees himself in the mirror of the Gospel - how he looks. One finds the means and ways to correct and improve himself. Lent is a period of time when one delves into himself with the light of the Holy Spirit in order to rid himself of the impediments which hold him back. It is a period when one strengthens his faith by more prayer and devotional life.

Fasting means the total abstinence from foods, as the original Greek word in the Bible, nesteia, literally means. The word fasting today is used for selection of foods and a limiting of their quantity.

Fasting also can mean eating once a day bread, salt and water, after sunset. Although the period of Lent appeals to the function of man as a whole in repentance, self-examination, almsgiving, relationship with people with whom one is at odds, attitudes toward life, the abstinence from foods plays a vital role in the life of the Christian. The quantity and kinds of foods selected for this period of Lent help control carnal desires and develop discipline and a pious life. Fasting from foods is not a virtuous activity in itself, but a means for its achievement. But it has a distinct place in the life of the Christian, especially during the Great Lent.

THE ORIGIN OF FASTING

One may ask how the Institute of fasting originated. Was it a tradition handed down by the Apostles? Was it determined as such by the early Church? Was the duration of fasting established from the beginning? These and similar questions require an answer.

Fasting before Easter was not determined by the early Church as such either in specific days or for certain foods. In the New Testament the word for fasting, nesteia, means abstinence from food entirely, and was originally a Jewish custom reluctantly practiced by the Jews, although it was not an official requirement.

Bishop Irenaios of Lyon (192) wrote a letter to the Bishop of Rome that there is a great difference about the duration of fasting before Easter. Some people, he wrote, fast one day, others two, still others more days. Some of them fast 40 hours continuously, day and night, from all foods (Eusebuis, Ecclesiastical History, 524,12). Tertuuian, an ecclesiastical writer of the 3rd century, refers to abstinence from foods as being two days, Friday and Saturday. Some of the early Christians abstained from foods the whole day and ate only in the evenings, while others ate not at all, day or night, as did those who were fasting for 40 hours. Other Christians extended the period of fasting beyond the two days to one week (during the mid-third century), but everyone was allowed

to extend the duration of fasting as long as he wanted. Thus, these Christians added hours and days of fasting at their own will, beyond the customary duration of time (Dionysios, Bishop of Alexandria, P. G. Migne 10, 1278).

THE FURTHER DEVELOPMENT OF FASTING

Over the years, the days of fasting increased to seven before Easter. These Christians ate in the evenings, and then only bread, salt and water, as recorded by Epiphanios in 403. The difference in counting the hours of fasting resulted from the different calculations of the time of the Resurrection of Christ in the Gospels (Matthew 28:1, before midnight; John 20:1, after midnight; Mark 16:2, at sunrise). The period of fasting before Easter was extended to 40 days without substantial evidence of any authoritative determination. The fact is that the 40 days of fasting was known to the Fathers of the First Ecumenical Synod (325). St. Augustine during the fifth century attributes the lengthy period of 40 days to the persecutions, 306-323. Others refer to the example of Christ fasting 40 days in the wilderness (Matthew 4:2); or to Moses (Exodus 34:28), or to Prophet Elias (1 Kings 19:8 - III Vasilion LXX) Probably the 40-day fasting period among the people was started during the persecutions, because the people took refuge in monasteries and followed the order of abstinence of the monks, which was very strict. Also hermits and other pious people of sobriety kept a fasting period of 40 days during the mid-third century, and this was handed down to the people. In reality, the 40-day practice for fasting before Easter was not a simultaneous practice in all the Christian lands, but a gradual process. Fasting as such was practiced by the people at the very beginning for only two or three days per week, Wednesday and Friday, and in some places Saturday (in the West).

In the course of time, a gradual increase in the number of weeks also took place. However, between East and West the number of weeks of Lent differed, with seven weeks being established in the East and six in the West by the mid-sixth century. The reason for the difference in the number of weeks between East and West was because in the West Saturday was a fast day along with Wednesday and Friday, while in the East Saturday was not a fast day except the Saturday of Holy Week, according to the Canons of the Church (Canon 66, Apostolic Fathers; Canon 55A Sixth Ecumenical Synod in 692 - Canon 18, Gangra Synod in 340-370). The adding of Saturday by the Church in the West as a fast day was related to the thought that the Body of Christ was in the tomb on this day. This innovation of fasting on Saturday was fought by Tertullian, Hippolytos (Ecclesiastical writer) and Bishop Jerome.

However, Bishop Inocentios of Rome (401-417) ratified the Saturday fast, and gradually this day became a fixed day in the West. In rebuke of this practice in the West, Bishop Ignatios of Antioch in a letter denounced this Saturday fast (ch. 13). During the seventh century, Bishop Gregory I of Rome added four days before the beginning of the six weeks of Lent, starting with Wednesday, known as Ash Wednesday. The reason for the number of 40 days of fasting during the Great Lent is obscure. The famous canonist of the twelfth century, Balsamon, writes, "There is but a forty day abstinence, that of the Pascha, but if one also likes to keep the weekly fast for other feasts ... he is not to be disgraced" (Migne PG 138,1001).

Fasting from foods is relevant to the condition of the health of the Christian, however. Fasting is not for the sake of fasting alone:

"Fasting was devised in order to humble the body. If, therefore, the body is already in a state of humbleness and illness or weakness, the person ought to partake of as much as he or she may wish and be able to get along with food and drink" (Canon 8 of St. Timothy of Alexandria, 381).

THE MEANING OF THE FAST DAYS OF LENT

Great Lent is a period of time when the people are more conscious of their spiritual character. The passages of

the Gospels and the Epistles, the hymnology and prayers, the spirit of the Church - all endeavor to help the Christian cleanse himself spiritually through repentance.

"Repent" is the first word Jesus Christ spoke in His proclamation to the people, as the epitome of His Gospel. Repentance is the main motivation of the Christian which acts to free him from sin. One's recognition of his sin, his contrition over it and lastly his decision to make an about-face change of his attitude are the steps of repentance. For one can learn to recognize iniquities from the Bible and the teachings of the Church. During the period of Lent the Christian is called to self-examination and self-control by the radiance of the Event of the Resurrection of Christ. This is why the Church designated such a period of time be observed before this great feast day.

Fasting in its religious setting is abstinence from food, always in relation to a religious event or feast. Fasting in itself has no meaning in the Christian Church, but has a role the attainment of Christian virtues. It is not to be accepted as a mere custom without a spiritual purpose. Fasting is understood as a means of temperance and sobriety, especially in relation to prayer, devotion and purity. It is also understood to be related to giving alms to the poor. The roots of fasting in the Christian Church are to be found in the Old Testament and the Jewish religion, both for certain days and certain foods. As a general rule, fasting precedes a religious feast. Many verses in the Old Testament refer to this:

"Thus says the Lord of Hosts: the fast of the fourth month, and the fast of the fifth, and the fast of the seventh and the fast of the tenth, shall be to the house of Judah seasons of joy and gladness, and cheerful feasts; therefore, love, truth and peace", Zechariah 8:18-19.

In continuation of the practice of fasting, the Christian Church determined the period of Lent to depend upon the great Feast of Easter, as set forth by the First Ecumenical Synod in 325. The Church determined the day on which the Resurrection of Christ would be celebrated, according to the conditions that existed at the time of this Event. Thus, the Synod set forth that the great Feast of Easter would be celebrated on: the first Sunday, after the full moon, after the Spring Equinox (March 21), [and always after the Jewish Passover.] Thus, this great Feast is a moveable date in the calendar. Therefore, Great Lent, which depends upon the date of Easter, also is moveable, each year being celebrated on a different date, (Sunday), depending on the above conditions.

The Saints That We Commemorate Soorp Ghevont -February 9 Armenia, during the fifth century, was partitioned into two major regions. Eastern Armenia that was under the Persian rule, and Western Armenia that was under the Byzantine rule. The governor of each of the two major regions of Armenia was assigned by the two supreme powers, the Byzantines in the western region and the Persians in the eastern region. Nakharars, i.e. local nobles or princes, had some control over certain positions in the government of the regions. The Capital of Persian Armenia was Dvin. It was

also the center of trade in Armenia, which served also as a passage for the trade caravans of the Persians and the Byzantines. The Sasanids, who were the rulers of the Persian Empire during the fifth century, appointed Marzbans to rule and control the section of Armenia under their control. Marzbans had administrative, judicial, legislative and religious powers. Almost equally authoritative was the Magbed, i.e. chief of the Zoroastrian

priests, who also resided in Dvin. Every district in Armenia had its appointed tax collector who were overseen by a supervisor who controlled also the trade and gold mines of Armenia. With the conversion of the Byzantine Empire to Christianity and the establishment of Christianity as the official religion of the empire and the army, Armenians, and Christians in general, under the Persian rule were viewed as a threat to the government. The Persians, consequently, increased their interference with the church affairs in Armenia. Leaders of the Armenian Church were assigned by the Persian Empire. Catholicos were removed and replaced to secure the loyalty of the Armenians to the Persian throne. In certain cases, even non-Armenians were given the title of Catholicos. Christianity, however, was tolerated in Persian Armenia until the end of the forth decade of the century. With the ascend of Yazdgird II to the throne of the Persian Empire, in A.D. 439, the situation was drastically changed. Yazdgird with his ruling council made the decision to impose Zoroastrianism, the religion of fire worship, on Armenia. When Armenians refused to denounce Christianity and resisted the Persian pagan religion, a new era of persecution and religious intolerance began in Armenia. The Persians were determined to destroy the Christian faith of the Armenians and reestablish their pagan religion of fire-worship. Taxes were increased, Armenian nobles and army general were arrested and church leaders were persecuted. Armies of Zoroastrian priests were sent to Armenia to persecute the Christian population of Armenia and impose Zoroastrianism on them. By AD 450, Armenians, Georgians and Caucasian Albanians were in open rebellion against the Persians. Finally, an official ultimatum was delivered to the Armenians, either to convert to the Persian religion or suffer the consequences of a Persian invasion. During these times, a child named Ghevont was born into an Armenian Christian family in the Ichevan village of the Vanant region in Armenia. After receiving his elementary education, he went to Byzantium to continue his higher education.St. Ghevont decided to join the missionary group of the great illuminators, saints Sahag and Mesrob. He studied under saints Sahag and Mesrob and was ordained a celibate priest. St. Levon knew the Armenian and the Greek languages well. He was one of the senior translators, with Yeznig and Gorune, who worked with Sts. Sahag and Mesrob in translating the Bible into Armenian. As the Persian threats against Christianity and the Church in Armenia increased,St. Ghevont emerged as a zealot leader of his people and a defender of Christianity in Armenia. Together with the other clergy St. Ghevont lead the resistance movement in the cities of Armenia. St. Levon lived in Pagravant and was the locum tenens for Catholicos Sahag. When, in the summer of 450 A.D. the Magis came with the apostates from Persia to the city of Ankgh, in the region of Pagravant, and began to destroy the sanctuaries in the town to turn it into a temple for fire worhip, St. Levn led a group of clergy and faithful people and immediately chased the Magis with great courage and dispersed them. Yeghishe, the famous Armenian historian, tells us about the courageous role St. Levon and his clergy played, resisting the Persian invasion and protecting the Christian faith. "On Sunday, 25 days later, the Magbed himself arrived with the Magi and a strong force and tried to break the doors of the Church. This was an attempt to see how his plan would fare. But the holy priest Ghevont was ready on the spot together with his principle associates and many from the holy league, and would not allow them to proceed. Though he was not aware of ... the striking power of the Magbed, he did not wait for the arrival of the bishops, nor would he tolerate the iniquitous prince even slightly or excuse him; on the contrary, he raised a great cry and created panic among the troops and the magi; ... Armed with clubs, [the Armenians clashed with the Magi and the Magbed and]... forced them back to their camp. Thereafter, they served the Divine Liturgy in the Church." (Yeghsihe. New York: The Delphic Press, 1952, p. 66). St. Ghevont inspired the Armenian army generals to resist the Persian imposition of Zoroastrianism. He convinced General Vartan to organize a strong army and to lead his people to fight the enemies of Christianity and defend the Armenian faith and homeland. Meanwhile, St. Ghevont gathered the clergy around him and joined the army preaching and inspiring the soldiers and fighting side by side with them. The Persian and Armenian armies met in a battle in Avarayr in

A.D. 451. On the eve of the battle, St. Ghevont spent the night preaching to the soldiers and reminding them of the supreme sacrifice of the Savior. All the soldiers and generals of the army joined in the celebration of the Divine Liturgy and received the Holy Communion. Next morning, the two armies clashed. During the ensuing battle, General Vartan was martyred and the Armenian forces collapsed. St. Ghevont and other clergy were captured, subjected to unbearable tortures in order to force them to denounce Christianity and revert to the pagan religion of fire-worship. The historian Yeghishe describes the horrible tortures and sufferings that the holy priests had to endure in Persian captivity. "Inspite of all that," adds Yeghishe, "the holy men never became disturbed nor distressed; on the contrary, they endured the torture with great patience and performed their daily services by singing psalms incessantly. After they finish their prayer they lay on the hard floor to rest in cheerful contentment. But the guards, keeping watch over prisoners, were exceedingly amazed at their unfailing health, as they kept hearing the constant sound of their voices." (Yeghishe, p. 179). After enduring the unbearable torture and refusing to denounce Christianity, the holy priests were finally put to death by the sword. Avarayr is the first battle fought in defense of Christendom in the history of the world. Although, Armenians lost the battle of Avarayr, they were victorious in resisting the pagan faith and preserving Christianity in Armenia. The determination of their leaders such as St. Ghevont and General Vartan enabled them to win the war against the enemies of Christianity and to guard this life-giving faith for the future generations of Armenians. St. Ghevont became the patron saint of the Armenian clergy. His fiery sermons, knowledge, wisdom and dedication to his church and people, made him one of the great figures of the fifth century. He is remembered in the Armenian church calendar two days before the commemoration of Vartanatz Day, when St. Vartan and the spiritual victory of the battle of Avarayr are commemorated. Saint Leon's courageous spirit, patriotism and devotion to the Armenian Church and people, have been, and remains to be, a source of pride and inspiration for more than sixteen centuries. "May the memory of the righteous be blessed unto eternity. Amen"

taken from the website of St. Leon Armenian Church, Fairlawn, NJ

THE YEAR OF VOCATIONS At the 2009 Diocesan Assembly, the Primate declared the “Year of Vocations”, addressing the serious problem of a lack of clergy to minister to our parishes and faithful. During the assembly, an entire day was devoted to this problem and together, clergy and delegates began the process of discussing how they and their parishes can and must help in solving this problem which, left by itself, is seen only to worsen in the future. During the course of this year – and hopefully beyond – issues and articles will be presented here that addresses these concerns.

Christian Priesthood.

"For the priestly office is indeed discharged on earth, but it ranks amongst the heavenly ordinances; and very naturally so, for neither man, nor angel, nor archangel, nor any other created power, but the Paraclete (Holy Spirit) Himself instituted this vocation, and persuaded men while still abiding in the flesh to represent the ministry of angels." "And whenever he invokes the Holy Spirit, and offers the most dread sacrifice, and constantly handles the common Lord of all, tell me what rank shall we give him? What great purity and what real piety must we demand of him? For consider what manner of hands they ought to be which minister in these things, and of what kind his tongue which utters such words, and ought not the soul which receives so great a spirit to be purer and holier than anything in the world? At such a time angels stand by the Priest; and the whole sanctuary, and the space round about the altar, is filled with the powers of heaven, in honor of Him who lieth thereon. For this, indeed, is capable of being proved from the very rites which are being then celebrated. I myself, moreover, have heard some one once relate, that a certain aged, venerable man, accustomed to see revelations, used to tell him, that he being thought worthy of a vision of this kind, at such a time, saw, on a sudden, so far as was possible for him, a multitude of angels, clothed in shining robes, and encircling the altar, and bending down, as one might see soldiers in the presence of their King, and for my part I believe it."

"On the Priesthood." St John Chrysostom, N&PNF, First Series, Volume IX. p. 46 and 76

February15isthefirstdayofLent2010SundaySchoolLentenDrive

It’s About Children Helping Children…

This year’s Diocesan-wide Sunday School Lenten Drive will benefit:

The Children of Haiti With a death toll that could rise as high as 200,000 and people dying daily from injuries sustained in the earthquake of January 12,

recovery in Haiti will take far longer than the decades during which aid for the 1988 earthquake poured into Armenia. Children have been particularly affected, with thousands left orphaned.

Gavar School, Armenia The only school in all of Armenia completely devoted to the education of children aged 6-18 with mental and physical disabilities.

Gavar School, established in 1976, has a current enrollment of 90 children with challenges ranging from autism to Down’s syndrome. Among other pressing needs, the physical training facility requires extensive renovation; incredibly, the school is without

handicapped access.

And the righteous will answer Him: “Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? When did we see you a stranger and invite you in or needing clothes and clothe you? When did we see you sick or in prison and go to

visit you?” And the King will reply, “I tell you the truth, whatever you did for one of the least of these brothers and sisters of mine, you did for me…” Matthew 25:37-40

In this season of Lent, please give generously.

Department of Youth and Education Diocese of the Armenian Church of America (Eastern)

630 Second Avenue, New York, NY 10016 elisea@armeniandiocese.org 212 686-0710 www.armenianchurch.net

FROM THE ACYOA CENTRAL COUNCIL We are pleased to announce that the registration deadline for the 2010 Armenia Service Program has been extended by one month; the new deadline is MARCH 20. Attached is the promotional flyer (with the revised date) and an application form; these can also be found on our website at www.acyoa.org. We ask that you make a special effort to get the news out and encourage your young adults (18 and over) to participate in this extraordinary program. It’s a decision they won’t regret. Please note that space in limited, so those interested should submit their applications ASAP. In order to ensure a space in the program, or if you have any questions, please contact ACYOA Executive Secretary Nancy Basmajian: nancyb@armeniandiocese.org or 212.686.0710 x143. S

T. H

Y

E

V

A

R

T

A

N

C

A

M

P

S

HYE CAMPfor campers ages 9 to 15Housed at Camp HickoryIngleside, IL

Staff Training: August 4 - 7Camp Session: August 7 - 14Download applications startingMarch 15 atwww.armenianchurch.net/hyecamp

DIOCESAN

SUMMER CAMP PROGRAMS2010

ST. VARTAN CAMPfor campers ages 8 to 15Housed at the Ararat CenterGreenville, NY

Staff Training: June 23 - 26Session A: June 27 - July 10Session B: July 11 - 24Session C: July 25 - August 7Registration begins February 15 atwww.armenianchurch.net/stvartancamp

For more information contact:Jennifer E. MorrisYouth Outreach Coordinatorjenniferm@armeniandiocese.org212-686-0710 ext. 118

DAILY CLASSES IN

Counselor-in-Training program for ages 16 & 17Staff positions for those 18 and older ascounselors, lifeguards & instructors

!

!

!

!

Armenian Language

ReligionHeritage & Culture

Arts & Crafts

Sports & Swimming

!

Special activities include dances, talent shows,camp Olympics, campfires, and more!

Books for the Children of Artsakh

During a recent visit of January 24 to the Nashville Mission Parish I met an interesting gentleman by the name of Nick Wagner. Nick is an English teacher at Mesrob Mashtots University in Stepanakert, Artsakh. He has begun working on a project to provide books (either new or used) for the children of Artsakh - books suitable for children up to the age of 10.

The books would be provided to the following settings:

• The two “boarding schools” in Stepanakert and Berdashen • The Toumanyan Children’s Library in Stepanakert • The Artsakh Ministry of Education for the schools of the country • The Lady Cox Rehabilitation Center for the pre-school class for children with special needs and those of

the staff

If our Mission Parishes or individual parishioners would like to take part in this project, please inform Der Tateos (dertateos@armeniandiocese.org). If there has been a large volume of books collected, he will give instruction as to how and where they should be sent. If an individual would like to send a book or two, you may send those to the Diocese: Attn Der Tateos.

This project is being done in cooperation with Aram Avetissyan, Ministry of Foreign Affairs of Artsakh in Washington, D.C. and the United Armenian Fund.

If it fits . . .